Question: We see actions, but we do not see intentions. Is it possible to ever see the magnitude of the intention is, and how great versus the magnitude of the action?

Answer: A Kli can sense how great the intention is according to the principle, “From Your actions we know You.” How can I appreciate a mother who gives and gives if I only receive and receive, and have no quality of bestowal?

When I begin to learn what it means to bestow or when I grow up and the same desires that my mother had arise in me on the animate level, then I remember what my mother did for me, I understand how much she loves me, and I understand her intentions. I can discern someone’s intentions only if I have the same intentions myself.

There can be no adhesion (Dvekut) in the will to receive. Everyone constantly remains in their will to receive, which does not change. But the desire to bestow, called the intention above the will to receive, does change. By changing my intention, which means changing the desire to bestow, I can understand another person and their intentions.

The Creator has neither intentions nor actions. It is only in relation to us that His actions may appear bad, only to be revealed later as good. This is because we attain Him through our own Kelim (vessels). Our sensation is divided into Kli and intention. An action may be one of reception, while the intention, the form of the action, is one of bestowal. Therefore we can have parts within us that are opposite to one another. But there is nothing like this in the Creator.

Since we receive from Him into our Kelim, we also divide what we receive into two parts: how it is felt in our Kelim and how it is felt in our consciousness, in our perception of the intention. We might think that the Creator is acting badly, even though His intention is good. But from His side there is only one direct action.

When can I receive directly what emanates from Him? When I attain the same intention as He has, and my Kli immediately perceives its correct, direct expression. Then I decipher it not through my receiving Kelim, but only according to my intentions to bestow.

I remember before an operation in the hospital, a doctor approached me, a man two meters tall who weighed 120 kilograms. He said I was about to feel some discomfort, then he sat on top of me and nearly crushed the life out of me. My rib cage was shattered, and he said he was going to make an opening in it. He took something resembling a drill and drove it into my chest. This was done without anesthesia because I was in a condition that could not wait.

I drifted in and out of consciousness, yet I felt no hatred toward him. Later, we spoke about it, and he was surprised that I remembered everything that had happened. Usually people lose consciousness completely. But I remembered it, and for me, it was a very valuable lesson. A person inflicts such pain upon you that you want to die to escape the sensation, yet you feel no hatred toward him. This demonstrates that the intention holds absolute dominion over action, even within our world.
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From the Daily Kabbalah Lesson 7/23/26, Rabash, “What Is, ‘Anyone Who Mourns for Jerusalem Is Rewarded with Seeing Its Joy,’ in the Work?”

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Question: Are the Reshimot  (informational records)separate from one another, or is there some connecting factor between them that determines the continuity of development?

Answer: The Reshimot are connected by cause-and-effect relationships that close their cycle through infinity. This is why there is an ascent to infinity. In our world, in our present state, or on the spiritual degrees, these states are not connected in any way. There is always a gap between the Malchut of the upper one, and the Keter of the lower one.

It is as though I gradually slice pieces from a sausage, and work little by little, time after time, with the desire to receive. When I reach Malchut and complete this particular Avchana (inner discernment), I move on to the next Avchana, which begins in Keter, and start the work anew.

Therefore although the Malchut of the upper one stands upon the Keter of the lower one, and passes everything to it, this does not mean that there is a connection between them. There can be no connection between Keter and Malchut. Such a connection is possible only where all the Keters and all the Malchuts are truly connected together, that is, in infinity. There, at the end of correction, in the state of “He and His Name are One,” they are united.

But when they descend to us, there are no points of contact between them. Our state is not yet corrected. However, when it is corrected, all the Keters and all the Malchuts will be together, everything will be united, and Malchut will attain Keter through the reflected light. In fact, it is from there that every action comes to me.

A person must perform each of his actions in such a way that he, the Creator, and the action are one. This is written in Baal HaSulam’s letter on page 64. This is precisely the concept whereby you, as it were, establish a connection with infinity, and having established it, return to your present state in order to perform the action.

Then the gap between your actions will be genuine. On the one hand, you perceive it precisely as a gap, while on the other hand, you build a bridge across it through the true point in infinity.

Question: But where is the cause-and-effect connection here?

Answer: These Reshimot exist in infinity. Imagine a point. Within this point are all your Reshimot, all your Avchanot (discernments), and all the states you must go through, that is, essentially, the realization of these Reshimot. And everything exists together with the Creator in the state of “He and His Name are One.”

Draw a million rays downward from this point, representing a million states. Each one is a particular, partial realization of that same point of connection, “He and His Name are One.” And when you complete the realization of a particular action, you as it were return to infinity, take from this totality the next Reshimo in sequence, and once again realize it.

The only thing is that infinity is within you, and the gaps between the Reshimot exist only in your perception.
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From the Daily Kabbalah Lesson 7/28/26, Rabash, “What Is the Prohibition to Teach Torah to Idol-Worshippers in the Work?”

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Question: What is the value of human development over millions of years as an animal, up to the moment when he received a soul?

Answer: Biological bodies develop according to the same laws by which the Earth and the entire universe were formed: through the stages of “inanimate–vegetative–animate–human.”

Question: At some point, was a soul imprinted in this animal?

Answer: No. The Kelim, the desires, having begun to grow from zero, build the external material according to the inner desire.

You ask what the difference is between ancient man and us. It is in the revealing desire. A million years ago, the spiritual gene was practically imperceptible. There was a need only for animate things: food, sex, family, shelter. The lower the level of development, the more time it requires, while at the higher stages development takes place much faster.

This process resembles a pyramid. Therefore, the development of ancient man took many thousands of years, say half a million, it does not matter. Then the desires reached more advanced states: from animalistic pleasures to money, honor, and knowledge.

And now you see how the development of desires is accelerating in our days, and what increasingly extreme forms they are taking. The world is reaching its extremes, and this is happening because all its parts are becoming connected. Look at what this leads to: one becomes part of another, suffers and enjoys through it.

We will see that every day this will take on such unprecedented forms that it will be unclear how it will all end. This will happen throughout the entire world, not just to you personally. You will begin getting up in the morning without knowing what will happen by evening: Will we all blow up or will we live, and if we live, then how? And so it will be throughout the entire world, every day. It will be “fun.” We see that our existence will soon become like this.

And what is surprising is that we will get used to all of it. You will still be able to endure anything, accepting it as something ordinary. Even to the point where, remaining alive at this very moment, you will no longer think about the next one. You will not think.

People say: “Why think about tomorrow?” Well, tomorrow will become the next moment, and everyone will live this way until time disappears. This will be the correct inner definition of time: through it we will truly feel that it is possible to rid ourselves of the will to receive.
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From the Daily Kabbalah Lesson 7/28/26, Rabash, “What Is the Prohibition to Teach Torah to Idol-Worshippers in the Work?”

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Question: What are “angels”?

Answer: Angels are auxiliary forces under whose influence the desire becomes correct and whole: it asks for the forces, correction, and fulfillment.

The desire itself is incapable of performing any action other than feeling and sensing itself. This is similar to the way our sense organs work. They react according to similarity of properties, perceiving something that acts upon them from outside. Apart from this reaction to a change in state, the desire is capable of nothing else; yet, the sensation within the desire itself constitutes the action.

What is action? In each of its states, the desire reaches a certain limit of sensation (i.e., attainment) by feeling that state in all its aspects, and the Reshimot (informational records) of the next state are revealed to it. Then the desire passes into it and begins to feel its influence, until it realizes that it has reached the limit and has fully experienced this state, and then it moves on.

It follows that the desire itself is capable only of feeling what is happening to it. And if so, what, in fact, changes? Reshimot are revealed to the desire. Through the interaction of a Reshimo with the surrounding light, it awakens a certain phenomenon, a feeling or sensation, within the desire.

Sensation is a phenomenon that arises through the interaction of a Reshimo and the light within the general desire. This is not yet creation, but rather a certain material created by the Creator, into which He placed Reshimot—stages or states of development—and the light acting upon these states develops them. There is still nothing here that could be called creation.

And although this material is capable of sensation, it cannot be called creation, because it remains under the authority of the Creator and does not even sense His presence. It perceives only the presence or absence of pleasure on the basis of its Reshimot.

A Reshimo is a memory of a state of absence of fulfillment, emptiness (Hisaron), and of fulfillment, pleasure. When the Reshimot are realized, pleasure is felt upon the Hisaron.

The creation that can emerge in such a situation is a specific relationship of the desire—involving its Reshimot and the light acting upon it—directed not merely toward the pleasure itself, but toward the source of the pleasure. This too comes from above; otherwise, where could such an attitude suddenly arise in the desire? How could it create something fundamentally new within itself that had not previously existed? This happens because together with the light, its source is revealed.

On the other hand, the material developing under the influence of the Reshimot is given the ability to determine for itself that, first and foremost, it wants to develop in order to know the source, to feel the giver of the fulfillment, rather than the fulfillment itself, and also to determine the pace of its development.

In the spiritual world, there is no concept of time; time is a function of desire. Therefore, the intensity of the desire to feel the one who fills it, what is called the host, accelerates the development of the desire as it increasingly reveals itself before the Creator.

In other words, there is a desire upon which another desire is built, and upon that, in turn, another desire is created. First comes the primary desire for pleasures; then the desire to attain the Giver, and finally the desire to be similar to the giver. Only the third desire can be called an independent creation.

The use of the two previous natural desires, namely, the desire for fulfillment and the desire to feel the host (which are both included within the general desire), to determine the degree of equivalence with the Giver, is what is known as “angels,” the means of achieving Devekut, adhesion.

There are angels that seem to act against adhesion, and there are those that promote adhesion, because every state is felt and brought into action only through two opposite forms of attitude toward it; otherwise, it is impossible to act.

Since these forces cannot control the state independently of one another, there are what are called good and evil angels, opposing forces, through which it becomes possible to precisely determine the direction toward the goal.

Angels are not a separate creation, something created outside the desire to receive and the light. They are simply the purposeful use of the desire to receive and the light. That is, they are particular, temporary forces that are used in various states for the purpose of advancement.

In other words, in any state in which creation might find itself, these forces act upon it so that it will receive whatever it needs for that state, to perceive its own condition and be able to advance. Broadly speaking, it can be said that everything that exerts an influence upon creation—both its internal and external environment—is referred to as “angels.”
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From the Daily Kabbalah Lesson 7/22/26, Rabash, “What Are ‘A Layperson’s Vessels,’ in the Work?”

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